Word Of Faith Ministries International Miami

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Bern Zumpano frames Revelation 7 as an essential interlude inserted between the Sixth and Seventh Seal Judgments to maintain the prophecy's chronological logic and continuity. Chapters 6 through 19 cover the entire seven-year Tribulation period, with the last three and a half years being the Great Tribulation initiated by the Antichrist's ascent to full power. Zumpano notes that the Tribulation is primarily God's final dealing with Israel, secondarily with Gentile unbelievers, and is a time of God trying to save souls by taking away man's idols (including the earth) and exposing them to the evil (Satan and demons) that they preferred over Him. The sixth seal marks the official beginning of the wrath of God, and the seventh seal will unleash seven Trumpet Judgments, which in turn lead to the seven Bowl Judgments, a "triple whammy" of escalating severity designed to capture man's attention.

Revelation 7 begins by introducing four angels restraining the four winds (judgments) of the earth until a separate angel seals 144,000 bond-servants of God on their foreheads—specifically 12,000 from each of the 12 tribes of Israel (Jews). This is an angelic sealing (distinct from the Holy Spirit sealing of the Church) that confirms them as God's people and protects them from harm during the impending judgments, as they are later seen standing with the Lamb in heaven (Revelation 14). Zumpano highlights that this angelic sealing is immediately counterfeited by Satan with the Mark of the Beast (666) on the forehead or hand of unbelievers, sealing them as Satan's forever. The tribes listed in Revelation 7 are not the original 12; Dan and Ephraim are substituted with Levi and Joseph. Zumpano explores the scholarly debate, postulating that Dan and Ephraim may have been excluded from the sealing—and thus left unprotected to endure the Tribulation—due to their severe history of idolatry (e.g., King Jeroboam's golden calves, 1 Kings 12), although he acknowledges that all tribes sinned, noting that Dan and Ephraim are restored and receive a portion in the Millennial Reign (Ezekiel 48).

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Bern Zumpano continues his study of the Book of Revelation with Chapter 6, marking the beginning of the "things that are to come" and detailing the start of the Great Tribulation (Daniel's 70th week), a time primarily focused on God reconciling with Israel. He reiterates his belief in two raptures: a pre-tribulation/early-tribulation rapture for the zealous evangelical (Philadelphia) Church, and a pre-wrath rapture for those later converted. The lukewarm or backslidden (Laodicean) believers, he suggests, may go through the Tribulation due to their refusal to be zealous, but Christ still offers them a chance to "get hot" (Revelation 3). Chapter 6 shifts the focus from heaven to the judgments upon the earth, which are directed at unbelievers and those remaining.

The opening of the first four of the Seven Seal Judgments unleashes the Four Horsemen of the Apocalypse upon the earth. The First Seal releases the Antichrist on a white horse, conquering peacefully through deception and a strong delusion (Romans 1), establishing a global order in a world that rejected God. The Second Seal brings War (red horse), followed by the Third Seal ushering in Famine (black horse and scales), and the Fourth Seal introducing widespread Death and Pestilence (ashen horse), claiming authority over a fourth of the earth. The Fifth Seal reveals the souls of martyred believers (likely Jewish or newly converted) under the altar, pleading for vengeance, while the Sixth Seal brings catastrophic cosmic disturbances (earthquake, black sun, bleeding moon), and the falling of stars (interpreted as demonic powers), signifying the commencement of God's eviction of Satan and the beginning of the "wrath of the Lamb." Mankind's response to these clear manifestations of divine power is not repentance, but an "awful prayer" to the mountains and rocks to hide them from God's wrath, demonstrating the extreme hardness of their hearts.

Bern Zumpano's analysis of Revelation 5:1-7 focuses on the scroll sealed with seven seals and its connection to the Old Testament concept of the Kinsman Redeemer. He asserts that this seven-sealed scroll is dual in nature: it represents both a blessing for believers (the title deed to the earth and creation's restoration) and a curse for unbelievers (the seven judgments of the Tribulation). Zumpano uses Leviticus 25 (the law of land redemption) and the story of Ruth 4 to establish the legal precedent for a Kinsman Redeemer, who must be a relative, willing to pay the price, and perform the redemption publicly before witnesses. Since mankind is spiritually poor and unable to redeem itself, only Jesus, the perfect God-man, qualifies as our Kinsman Redeemer, having paid the price with his blood.

The scene in Revelation 5 fulfills the Old Testament requirements for redemption: God the Father holds the scroll; the 24 Elders and living creatures act as the witnesses (the redeemed "family"); and Jesus is identified as the Lion of the tribe of Judah (coming in judgment, representing the curse) and the Lamb standing as if slain (the perfect sacrifice, representing the blessing). Jesus possesses seven horns (perfect authority and power/omnipotence) and seven eyes (perfect vision/omniscience), which are the seven spirits of God. When Jesus takes the scroll, it marks Satan's eviction notice and the start of the seven-year Tribulation, which Zumpano explains is God giving wicked mankind what they asked for—Satan's unchecked ministry—to teach them the difference between God and Satan, alluding to the idea that this period of time could also be the fulfillment of the Year of Jubilee, where all property (the earth) is returned to its rightful owner.

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This study of Revelation chapter four and five presents the vision of the heavenly tabernacle witnessed by John, explaining how its components are foreshadowed by the earthly tabernacle and correspond to key New Testament themes. Bern asserts that the entirety of Revelation 4—including the throne of God, the circular, green rainbow representing the unending covenant, the sea of glass symbolizing the Word of God, the seven lamps as the Holy Spirit, the four living creatures reflecting Christ's attributes, and the 24 elders symbolizing the redeemed Church—is ultimately a picture of Jesus Christ. Transitioning to Revelation 5, the core foacus shifts to a seven-sealed scroll which is argued to represent the legal title deed to the earth, lost through Adam's sin and requiring a kinsman redeemer to recover. This kinsman is Jesus Christ, depicted as the Lion of the Tribe of Judah who is worthy to open the scroll by virtue of His atoning blood, initiating the redemption of the earth that also brings judgment upon the unredeemed.

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This theological discussion meticulously examines Revelation Chapter 4, interpreting it as a depiction of the heavenly tabernacle and its relation to end-times prophecy, particularly the Rapture. Bern argues against a single, pre-tribulation rapture for the entire church, suggesting a possible early rapture for the obedient, committed believers (the "Philadelphiaian church") before the Day of Wrath begins, based on scriptural commands to "watch and pray." However, the text assures that all born-again believers, even the lukewarm (the "Laodicean church"), will be taken before the end of the Tribulation. Finally, the vision of God’s throne in Revelation 4, complete with a circular, emerald rainbow representing an unending, life-giving covenant, is revealed to be a glimpse of the heavenly tabernacle, with elements like the sea of glass and the 24 elders mirroring the Old Testament's sanctuary and its priesthood.

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This segment continues the study of Revelation, specifically focusing on how the concepts of the Rapture and the Wrath of God relate to the two-rapture theory. Bern emphasizes that biblical prophecy must be understood primarily from the perspective of God's dealings with Israel, with the Church being grafted in. The conflict in rapture timing (pre-, mid-, or post-Tribulation) arises because some scriptures suggest an early removal before the Tribulation, while others point to a rapture near Christ's Second Coming. Bern proposes that the term "pre-wrath rapture" (occurring just before Christ sets foot on Earth) resolves the conflict, suggesting two distinct rapture events: an early one for the fervent Philadelphia Church and a later one for the redeemed from the Tribulation (including the formerly lukewarm Laodicean believers). This idea is reinforced by Jesus's words in Matthew 24:33, which in the original Greek translation uses the plural, "right at the doors," implying multiple entry points or rapture events.

The analysis next tackles the issue of whether the Church will endure the seven-year Tribulation, which is marked by the Wrath of God. Citing Revelation 6:12-17 (the Sixth Seal), Bern confirms that the judgments poured out are explicitly referred to as the "wrath of the Lamb," refuting the claim that the Tribulation is solely the wrath of Satan. Crucially, Nahum 1:2 states that God "reserves wrath for his enemies," and Romans 5:9 confirms that believers "shall be saved from the wrath of God" through justification by blood. Bern explains that if a believer is obedient and a "friend" of Christ (John 15:13-15), they are not God's enemy and would therefore not be appointed to His wrath. Thus, an early rapture for the faithful is seen as a blessing for obedience (Deuteronomy 28), while the lukewarm are "spit out" into the Tribulation, where they can develop the zeal (covenant relationship) needed to participate in the second, later rapture.

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This section continues the study of Revelation, focusing on resolving the confusion regarding the rapture's timing (pre-, mid-, or post-Tribulation) by exploring the likelihood of two raptures for two distinct groups of believers, represented by the churches of Philadelphia (fervent, Spirit-filled) and Laodicea (lukewarm). Bern reviews Revelation 3, noting that the open door promised to Philadelphia (verse 7) and the Lord standing at the door knocking for Laodicea (verse 20) are both metaphors for a rapture or entrance (Greek: thura), suggesting different outcomes for the two types of Christians. The "open door" for Philadelphia implies an escape from the "hour of testing" (Revelation 3:10), which is interpreted by pre-tribulationists as a complete removal from the earth, though Bern notes the Greek word (tēreō) means "to keep" or "protect," suggesting God could simply guard believers on Earth. Furthermore, Bern emphasizes Matthew 24:33, which in the original Greek is translated as "he is near, right at the doors (plural)," strongly implying the existence of multiple rapture events.

The core issue addressed is whether believers will face God's judgment, the "Day of Wrath," during the seven-year Tribulation. Mid- and post-tribulation proponents argue the Tribulation is merely the wrath of Satan against the church. However, Bern refutes this by citing Revelation 6:12-17 (the Sixth Seal), which occurs early in the Tribulation and clearly states that the terrified people hide from the "wrath of the Lamb" (Jesus) and the "great day of their wrath." This establishes that God's wrath begins during the Tribulation, not just at the end. The final biblical defense for avoiding the Tribulation is drawn from Nahum 1:2, which states that God "reserves wrath for his enemies." Since genuine believers are not God's enemies, they are not appointed to His wrath, reinforcing the necessity of a first rapture for the faithful (Philadelphia Church) before the full outpouring of God's judgment. Bern notes the rapture itself will be incredibly swift, occurring in 1/100th of a second.

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🚪 The Two Churches and the Possibility of Multiple Raptures

This session continues the study of Revelation, focusing on the timing of the Rapture (pre-, mid-, or post-Tribulation) by exploring the parallel between the Philadelphia and Laodicea churches in Revelation 3. The Philadelphia church is commended as the fervent, Spirit-filled, evangelical end-time church, to which the Lord promises an "open door"(Revelation 3:7) and protection "from the hour of testing" (Revelation 3:10). In contrast, the Laodicea church is described as lukewarm and carnal, warned that Christ will "spit you out of my mouth." The central thesis presented is that the confusion over a single rapture event can be resolved by considering the possibility of two raptures, with the two churches serving as the biblical paradigm or type. The issue is argued to be one of reward and spiritual preparation, not salvation, with the fervent being rewarded by being taken in the first rapture, and the lukewarm being "spit out" into the Tribulation until they become "hot."

Dr. Bern Zumpano explores several New Testament passages and Old Testament types to support the two-rapture theory, which he believes is the most biblically consistent view. He connects the "day of Christ" (rapture) with the "day of the Son of Man" (second rapture/second coming). The parables of Noah and Lot (Luke 17) are presented as Old Testament types of the two raptures, showing God removing people (Noah/Lot) immediately before judgment (Flood/Fire), but often at the very last minute. The Parable of the Ten Virgins (Matthew 25) further illustrates this concept: all ten are "saved"(virgins), but only the five prudent (Philadelphia type) are prepared with oil (Holy Spirit), enabling them to enter the wedding feast when the Bridegroom arrives, while the five foolish (Laodicea type) are left behind. This separation is interpreted as a distinction between Spirit-filled, prepared believers and lukewarm believers at the time of Christ's coming.

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Rapture Timing and Doctrinal Confusion.

The discussion revolves around the Rapture—the event where the Church is "snatched away"—and its timing relative to the seven-year Tribulation period (Daniel's 70th week). The opening of Revelation 4, where John is commanded "Come up hither" and sees twenty-four elders (believed to represent the Church) in heaven, is often cited by pre-tribulation proponents as evidence that the Church is removed before the Tribulation begins. This position is classically supported by the idea that believers are "not appointed to wrath" (referring to God's judgment during the Tribulation). However, the teaching notes that the lack of explicit mention of the Church on earth from Revelation 4 through 19 causes debate, leading to differing views on whether the rapture is pre-tribulation, mid-tribulation, or post-tribulation. The confusion is attributed to a lack of consensus on the precise definitions of key terms like "day of wrath" and "day of the Lord," and the misapplication of individual scriptural verses without considering the Bible's overall theme on the subject.

The transcription specifically examines the arguments for a post-tribulation rapture, a view that suggests the rapture and the Second Coming of Christ are a single event occurring at the end of the seven years. Post-tribulationists argue that the rapture described in Matthew 24:29-31 occurs immediately after the tribulation of those days, when the angels gather the elect. They also point to 1 Corinthians 15:51-52, which states the change will happen "at the last trumpet," arguing this is the seventh trumpet judgment in Revelation 11:15, which marks the transition to the kingdom of Christ and the judgment of rewards (the Bema Seat). The speaker suggests that the most reasonable way to reconcile all these seemingly contradictory scriptures is to consider the possibility of two raptures: one for the Church before the Tribulation, and a second for the Tribulation Saints at the end of the period, concluding that neither single-rapture school holds the complete truth.

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The book of Revelation, chapters 2 and 3, features Jesus Christ addressing seven literal, historical churches (Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea). However, the passage explains that these seven also serve as a dual representation. Prophetically, they symbolize the seven church ages throughout history (from the apostolic age to the present). On an individual level, they reflect the various spiritual states and struggles that Christians encounter in their personal faith walks, such as being backslidden, persecuted, dead, or lukewarm. The message to each church is three-fold: it has a local significance to the original church, a prophetic meaning for the corresponding church age, and an exhortation and promise directed both to the church at large and to the individual believer.

Jesus follows a consistent, five-part pattern in addressing each of the seven churches: a commendation for their good works or perseverance; a critique of their behavior or doctrine; a condemnation warning if they fail to repent; an exhortation (a call to action); and a promise to the overcomer. For instance, the church of Ephesus is commended for its hard work and perseverance but critiqued for having "left its first love"; the faithful, evangelical church of Philadelphia receives high praise and the promise of being kept from the "hour of testing" (the Great Tribulation); and the final church, Laodicea, is given no commendation and is severely criticized for being "lukewarm," with the warning that it will be "spat out" unless it repents and seeks Christ's holiness and righteousness.